NASB (UPDATED) TEXT: Rom 16:1-2 1I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea; 2that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well.
Rom 16:1 "I commend to you" Rom 16:1-2 function as a letter of recommendation for deaconess Phoebe. She probably carried Paul's letter to Rome. There are several other examples of these letters of introduction or recommendation in the NT (cf. Act 18:27 ; 1Co 16:3 ; 2Co 3:1 ; 2Co 8:18-24 ; and Php 2:19-30 ).
▣ "Phoebe" Her name meant "bright" or "radiant."
NASB, NKJV "who is a servant of the church"
NRSV "a deacon of the church"
TEV "who serves the church"
NJB "a deaconess of the church"
This is the term diakonos. It is an accusative singular feminine form. It is the Greek term for minister/servant. It is used (1) of Christ in Rom 15:8 ; Mar 10:45 ; (2) of Paul in Eph 3:7 ; Col 1:23 ; Col 1:25 ; and (3) of deacons in Php 1:1 ; 1Ti 3:11 .
There is evidence in both the NT and early post-biblical church writings for the office of deaconess. Another example of women in local church ministry in the NT is "the widows' roll" of the Pastorals (cf. 1Ti 3:11 ; 1Ti 5:3-16 ). The RSV, Amplified, and Phillips translations have "deaconess" in Rom 16:1 . The NASB and NIV have it in the footnotes. The NEB has "who holds office." All believers are called, gifted, full-time ministers (cf. Eph 4:12 ). Some are called to leadership ministry roles. Our traditions must give way to Scripture! These early deacons and deaconesses were servants, not executive boards.
M. R. Vincent, Word Studies, vol. 2, pp. 752 and 119:6 , says that the Apostolical Constitutions, dating from the late second or early third century, makes a distinction between the duties and ordination of female church helpers.
1. deaconesses
2. widows (cf. 1Ti 3:11 ; 1Ti 5:9-10 )
3. virgins (cf. Act 21:9 and possibly 1Co 7:34 )
These duties involved
1. caring for the sick
2. caring for those physically persecuted
3. visiting those in prison for the faith
4. teaching new believers
5. assisting in baptism of women
6. some overseeing of female church members
SPECIAL TOPIC: WOMEN IN THE BIBLE <http://www.freebiblecommentary.org/special_topics/women_bible.html>
▣ "church" See Special Topic below.
SPECIAL TOPIC: CHURCH (EKKLESIA) <http://www.freebiblecommentary.org/special_topics/church.html>
▣ "Cenchraea" This was one of two seaports of Corinth. This one was on the eastern side (cf. Act 18:18 ).
Rom 16:2 "that you receive her in the Lord in a manner worthy" This is an aorist middle [deponent] subjunctive of prosdechomai, which means "to receive kindly as a guest" (cf. Php 2:29 ). Paul trusted this lady and wanted the church to receive her and help her on his behalf. The very fact that he needed to say this shows the cultural climate.
▣ "saints" This term means "holy ones." It describes not only a believers' position in Jesus, but also hopefully their godly lives, progressively characterizing their new holy position in Christ. The term "saint" is always in the plural except once in Philippians (Rom 4:21 ) and even there it is in a corporate sense. To be a Christian is to be part of a believing community, a family, a body. The modern church in the west has depreciated this corporate aspect of biblical faith! See Special Topic: Saints at Rom 1:7 .
▣ "help her in whatever matter she may have need of you" There are two subjunctives. The first, paristçmi (aorist active), means "to stand by so as to aid." The second, chrçzô (present active), means "to help with whatever is required" (cf. 2Co 3:1 ).
This referred to material provisions for itinerant ministers. This was the purpose of letters of recommendation.
NASB, NKJV "has been a helper of many"
NRSV "has been a benefactor of many"
TEV "for she herself has been a good friend to many people"
NJB "has looked after a great many people"
This term, proistatis, is found only here in the NT. This could have referred to physical or financial help. This word originally referred to a wealthy patroness. Since Phoebe was traveling to Rome (cf. Rom 16:1 ) and had helped many (cf. Rom 16:2 ), this may be historically true of her.
NASB (UPDATED) TEXT: Rom 16:3-16 3Greet Prisca and Aquila, my fellow workers in Christ Jesus, 4who for my life risked their own necks, to whom not only do I give thanks, but also all the churches of the Gentiles; 5also greet the church that is in their house. Greet Epaenetus, my beloved, who is the first convert to Christ from Asia. 6Greet Mary, who has worked hard for you. 7Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me. 8Greet Ampliatus, my beloved in the Lord. 9Greet Urbanus, our fellow worker in Christ, and Stachys my beloved. 10Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 11Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. 12Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord. 13Greet Rufus, a choice man in the Lord, also his mother and mine. 14Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brethren with them. 15Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16Greet one another with a holy kiss. All the churches of Christ greet you.
Rom 16:3 "Prisca and Aquila" Luke calls her "Priscilla." She is often named before her husband, which was culturally very unusual (cf. Act 18:18 ; Act 18:26 ; 1Co 16:19 ; 2Ti 4:19 ). Possibly she was of Roman nobility or the dominant personality of this couple. Both Paul and this couple were tent-makers or leather workers. Paul calls them "fellow workers in Christ Jesus." He possibly heard of the strengths and weaknesses of the Roman church from this couple.
Rom 16:4 "risked their own necks" This is an idiom from the term for an "executioner's axe." The Bible is silent on what Paul meant by this phrase.
▣ "to whom not only do I give thanks, but also all the churches of the Gentiles" Paul was very grateful for the friendship and active help of this couple. He even expands their service to "all the churches of the Gentiles." What a sweeping affirmation and thanksgiving! It might refer to their encouraging and informing ministry to Apollos (cf. Act 18:24-28 ).
Rom 16:5 "the church" This refers to a people, not a building. The term meant "the called out ones." In the Greek OT, the Septuagint (LXX), this term was used to translate the Hebrew term qahal, translated "congregation." The early Church saw themselves as the natural successors and fulfillment of the OT "congregation of Israel," and not a sectarian splinter group. See Special Topic at Rom 16:1 .
▣ "that is in their house" The early Christians met in homes (cf. Rom 16:23 ; Act 12:12 ; 1Co 16:19 ; Col 4:15 and Phm 1:2 ). Church buildings did not appear until the third century A.D.
▣ "Epaenetus" This man's name means "praised."
▣ "who is the first convert" This is also said of the household of Stephanas in 1Co 16:15 .
▣ "from Asia" This referred to the Roman province which made up the western one-third of modern Turkey.
Rom 16:6 "Mary, who has worked hard for you" Nothing is known about this person. She may have been a missionary from the Roman church. So many wonderful, godly believers are unknown to us but well known to God.
Rom 16:7 "my fellow prisoners" Modern scholars are not certain to what imprisonment this referred. Paul suffered much for his faith (cf. 2Co 4:8-11 ; 2Co 6:4-10 ; 2Co 11:25-28 ). He was in prison at Philippi, Caesarea, Rome, and probably other places as well (cf. Ephesus, 1Co 15:32 ; 2Co 1:8 ).
▣ "Junias" This name could be masculine or feminine, which must be determined by accent marks. There are Greek manuscript variations, "Iounian," is found in MSS א, A, B, C, D, F, G & P, but with no accent mark. The accented feminine form is found in MSS B2, D2, and 015:0 . The early papyrus manuscript P46 and some Vulgate and Coptic translations, as well as the Greek texts used by Jerome, have "Ioulian" which is feminine. Some scholars think that this was a scribal error. This feminine form does occur in Rom 16:15 . It is possible that the two persons named in Rom 16:7 were
1. two Jewish believers who were imprisoned with Paul
2. a brother and sister
3. a husband and wife
If it is feminine and if the phrase "the apostles" referred to a wider use of that term than "the Twelve," then this was a lady apostle.
It is also interesting that the spelling "Junias" has not been found anywhere in Roman literature or inscriptions, but the name "Junia" was very common. It was a Roman family name. For more information on women in ministry see Women Leaders and the Church, by Linda L. Belleville, pp. 188 footnote 4:2 .
NASB "who are outstanding among the apostles"
NKJV "who are of note among the apostles"
NRSV "they are prominent among the apostles"
TEV "they are well known among the apostles"
NJB "to those outstanding apostles"
This can refer to the Twelve, if so these two were well known to them, or to a wider group of ministers known as "apostles" (cf. Act 14:4 ; Act 14:14 ; Act 18:5 ; 1Co 4:9 ; Gal 1:19 ; Php 2:25 ; 1Th 2:6 ). The context implies this wider usage, as in Eph 4:11 , but the definite article implies the Twelve. See Special Topic: Send (Apostellô) at Rom 1:1 .
▣ "who also were in Christ before me" This obviously means they were saved and active in Christ's service before Paul's Damascus road experience.
Rom 16:8-16 The names in this section are unknown to scholarship. They are beloved of God and Paul, but their names and service are not recorded in the NT or early Christian literature. What is remarkable is that there is a mixture of (1) common slave names; (2) noble Roman; and (3) Jewish family names. There are men and women. There are wealthy freedman and itinerant preachers. There are foreigners from Persia. All barriers are down in the church of Jesus Christ (cf. Rom 3:22 ; Rom 10:12 ; Joe 2:28-32 [Act 2:14-21 ]; 1Co 12:11 ; Gal 3:28 ; Col 3:11 )!
Rom 16:8 "Ampliatus" This name, like Prisca and Junia, was a well known Roman family name.
▣ "my beloved in the Lord" The term "beloved" is used by God the Father for Jesus the Son in Mat 3:17 ; Mat 17:5 , which may be a title from the Servant Songs of Isaiah (cf. Mat 12:18 , quoting Isa 42:1 ). However, Paul uses it to address believers (cf. Rom 1:7 ; Rom 16:8-9 ; 1Co 4:14 ; 1Co 4:17 ; 1Co 15:58 ; Eph 6:21 ; Php 2:12 ; Col 4:7 ; Col 4:9 ; Col 4:14 ; 1Ti 6:2 ; Phm 1:16 ).
Rom 16:9 "Urbanus" The name means "city dweller" or "city bred."
▣ "in Christ" This is a repeated phrase, along with "in the Lord," throughout this chapter. These Christian workers were all part of one family, one Savior.
▣ "Stachys" This is a rare name which means "ear" (of grain). Archaeology has found this name associated with Caesar's family.
Rom 16:10 "the approved in Christ" This idiomatic phrase refers to one who had gone through trials and remained faithful. See Special Topic at Rom 2:18 .
▣ "those of the household" Some scholars speculate that this phrase refers to slaves in the domestic service of Aristobulus and not family members, and the same is true of the phrase in Rom 16:11 , "those of the household of Narcissus."
▣ "of Aristobulus" Some scholars (Lightfoot) speculate that this was the brother of Herod Agrippa I (who in Acts 1:2 had the Apostle James killed). If so, it shows how the gospel had begun to permeate this royal Idumean family.
Rom 16:11 "Herodian" This may have been a slave of the family of Herod.
▣ "those of the household of Narcissus" This may have referred to the well known servant of Emperor Claudius. If so, it shows how the gospel had begun to permeate the Roman royalty.
Rom 16:12 "Tryphaena" This name means "dainty."
▣ "Tryphosa" This name means "delicate." They were possibly sisters, even twins.
▣ "worked hard" The term has the connotation of labor "to the point of exhaustion."
▣ "Persis" This means "Persian woman."
Rom 16:13 "Rufus" This name means "red" or "red-headed." There is an apparently well known Rufus in Rome (cf. Mar 15:21 ). Whether he can be identified with this person is uncertain but surely possible.
NASB "a choice man in the Lord"
NKJV, NRSV "chosen in the Lord"
TEV "that outstanding worker in the Lord's service"
NJB "a chosen servant of the Lord"
This is literally "the elect one." Here the term relates not only to God's call, but also to his lifestyle service. His mother also treated Paul with great affection.
Rom 16:14 "Hermes" This is the name of the god of good luck. It was a very common slave name of the first century Greco-Roman world.
Rom 16:15 "all the saints" See SPECIAL TOPIC: SAINTS <http://www.freebiblecommentary.org/special_topics/saints.html> at Rom 1:7 .
Rom 16:16 "holy kiss" There is no early evidence of who kissed who, or when, or where. In the synagogue, whose form of greeting was continued in the church, the men kissed men on the cheek and the women kissed the women (cf. 1Co 16:20 ; 2Co 13:12 ; 1Th 5:26 ; 1Pe 5:14 ). This act of greeting became a problem within the church because it was misunderstood by unbelievers and, therefore, was stopped in some churches, although Justin Martyr mentions it in the second century.
NASB (UPDATED) TEXT: Rom 16:17-20 17Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil. 20The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.
Rom 16:17 This warning seems to break into the context unexpectedly. However, Paul may have included it as a contrast to godly itinerant ministers. There is a list in Rom 16:17-18 of what these false teachers were doing.
1. they stirred up divisions
2. they put hindrances in the believer's way
3. they taught in opposition to the instruction the church had given
4. they were serving their own base appetites
5. they were deceiving the hearts of unsuspecting people by their smooth, flattering talk
This list is not related to the weak and strong believers of Rom 14:1 to Rom 15:13 .
▣ "turn away from them" This is a present active imperative. This is a recurrent theme (cf. Gal 1:8-9 ; 2Th 3:6 ; 2Th 3:14 ; 2Jn 1:10 ).
Rom 16:18 NASB, NRSV
TEV "their own appetites"
NKJV "their own belly"
NJB "their own greed"
This is literally "bellies" (cf. Php 3:19 ; Tit 1:12 ). The false teachers turned everything to their own base interests.
▣ "by their smooth and flattering speech" False teachers are often physically attractive and have dynamic personalities (cf. Col 2:4 ). They are often very logical in their presentations. Beware! Some possible biblical tests to identify false teachers are found in Deu 13:1-5 ; Deu 18:22 ; Matthew 7; Php 3:2-3 ; Php 3:18-19 ; 1Jn 4:1-3 .
▣ "the deceive the hearts of the unsuspecting" This is a present active indicative denoting ongoing deception. These apparently new or naive believers were vulnerable ("inexperienced in evil").
Rom 16:19 "the report of your obedience has reached to all" This is referred to in Rom 1:8 . This is one of Paul's hyperboles.
▣ "be wise. . .in what is good, and innocent in what is evil" This reflects the teaching of Jesus (cf. Mat 10:16 ; Luk 10:3 ).
Rom 16:20 "the God of peace" This is a wonderful title for God (cf. Rom 15:33 ; 2 Cor. 13:16; Php 4:9 ; 1Th 5:23 and Heb 13:20 ).
▣ "will soon crush Satan under your feet" This is an allusion to Gen 3:15 . The believer's relationship with the Messiah gives them victory also (cf. 1Jn 5:18-20 ). This is an awesome promise and responsibility. In this context Satan epitomizes the confusion and division caused by false teachers which causes the church to lose its great commission focus. Behind false teachers is the demonic! The gospel, however, dispels darkness and evil for those who embrace it and live it. For a good book on this subject see Three Crucial Questions About Spiritual Warfare, by Clinton E. Arnold.
SPECIAL TOPIC: PERSONAL EVIL <http://www.freebiblecommentary.org/special_topics/personal_evil.html>
▣ "the grace of our Lord Jesus be with you" This is a common closing for Paul (cf. 1Co 16:23 ; 2Co 13:14 ; Gal 6:18 ; Php 4:23 ; Col 4:18 ; 1Th 5:28 ; 2Th 3:18 and also in Rev 22:21 ). It was possibly written in his own hand. It was his way of verifying his letters (cf. 2Th 3:17 ; 1Co 16:21 ; Col 4:18 ).
NASB (UPDATED) TEXT: Rom 16:21 21Timothy my fellow worker greets you, and so do Lucius and Jason and Sosipater, my kinsmen.
Rom 16:21-23 These verses are a post script. Paul's co-workers at Corinth sent their greetings.
Rom 16:21 "Lucius" This could have been
1. Luke the physician (cf. Col 4:14 ), or possibly an idiom for "highly educated one"
2. Lucius of Cyrene (cf. Act 13:1 )
3. an unknown Christian
▣ "Jason" This is possibly the Jason in whose house Paul stayed at Thessalonica (cf. Act 17:5-9 ).
▣ "Sosipater" This man is possibly the Sopater of Berea in Act 20:4 .
NASB (UPDATED) TEXT: Rom 16:22 22I, Tertius, who write this letter, greet you in the Lord.
Rom 16:22 "I, Tertius, who write this letter" Paul used a scribe (amanuensis) to write his letters (cf. 1Co 16:21 ; Gal 6:11 ; Col 4:18 ; 2Th 3:17 ). I think Paul had poor eye sight and could not write the small, tight script needed to preserve space on a sheet of papyrus or leather scroll (cf. Gal 6:18 )!
NASB (UPDATED) TEXT: Rom 16:23-24 23Gaius, host to me and to the whole church, greets you. Erastus, the city treasurer greets you, and Quartus, the brother. 24[The grace of our Lord Jesus Christ be with you all. Amen.]
Rom 16:23 "Gaius" This could have been
1. Gaius Titius Justus of Act 18:7 2. Gaius of Derbe (cf. Act 19:29 ; Act 20:4 ; 1Co 1:14 )
3. the Gaius of 3Jn 1:1
▣ "host to me and the whole church" This was the hospitality needed in the church. Some believers with resources allowed the traveling Christian ministers to room and board. Some, as this man, also opened his home to be the meeting place for gathered events. House churches were the norm for over a hundred years. See Special Topic: Church (Ekklesia) at Rom 16:1 .
▣ "Erastus, the city treasurer" He is also mentioned in Act 19:22 ; 2Ti 4:20 . He had an itinerant ministry connected to Paul.
▣ "Quartus" This name in Latin means "fourth." He was possibly the brother of Tertius, which in Latin means "third" (cf. Rom 16:22 ).
Rom 16:24 This verse is not present in the early Greek manuscripts, P46,61, א, A, B, C, and 015:0 . It is found in some Greek manuscripts after Rom 16:23 and others after Rom 16:27 . It is obviously not original with Paul. It is omitted in the NASB, NRSV, TEV and NJB translations. The UBS4 rates its omission as "certain" (A). It is an attempted close to the letter and is related to the problem of the closing doxology being at the end of Romans 1:4 , 15, , 16 in various ancient Greek texts.
NASB (UPDATED) TEXT: Rom 16:25-27 25Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, 26but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith; 27to the only wise God, through Jesus Christ, be the glory forever. Amen.
Rom 16:25-27 This is one sentence in Greek. This benediction can be found in ancient Greek manuscripts, both at the end of Romans 1:4 and Romans 1:5 . This context is a recapitulation of the major themes of the book possibly written in Paul's own hand.
Some believe that this doxology may have been
1. the cover letter for the cyclical letter of Ephesians
2. for those on the way to Rome because
a. Paul had never visited Rome, yet he says hello to twenty-six people
b. Romans 1:6 is the first mention of false teachers
c. this doxology appears in the Greek manuscripts at several different places.
It is also possible that Paul made two copies, Romans 1-14 to Rome, Romans 1-16 to Ephesus. Usually these assertions are answered by
1. the fact that many of these early Christian workers traveled
2. the fact that no Greek manuscript of Romans is without Romans 16:3 . the possibility that false teachers are implied in Rom 14:1 to Rom 15:13
Rom 16:25 "to Him who is able" This is another wonderful title for God used three times in the NT (cf. Eph 3:20 ; Jud 1:24 ).
Notice how God establishes believers.
1. Paul's gospel presentation
2. the preaching about Jesus Christ
3. the revealing of God's eternal plan of salvation which had been kept secret (mystery)
Believers are enabled by the knowledge of the gospel. This gospel has now been made available to all!
▣ "the mystery" God has a unified purpose for mankind's redemption that even preceded the fall (cf. Genesis 3). Hints of this plan are revealed in the OT (cf. Gen 3:15 ; Gen 12:3 ; Exo 19:5-6 ; and the universal passages in the Prophets). However this full agenda was not clear (cf. 1Co 2:6-8 ). With the coming of Jesus and the Spirit it begins to become more obvious. Paul used the term "mystery" to describe this total redemptive plan (cf. 1Co 4:1 ; Eph 2:11 to Eph 3:13 ; Eph 6:19 ; Col 4:3 ; 1Ti 1:9 ). However, he uses it in several different senses.
1. A partial hardening of Israel to allow Gentiles to be included . This influx of Gentiles will work as a mechanism for Jews to accept Jesus as the Christ of prophecy (cf. Rom 11:25-32 ).
2. The gospel was made known to the nations, which are all included in Christ and through Christ (cf. Rom 16:25-27 ; Col 2:2 ).
3. Believers' new bodies at the Second Coming (cf. 1Co 15:5-57 ; 1Th 4:13-18 ).
4. The summing up of all things in Christ (cf. Eph 1:8-11 ).
5. The Gentiles and Jews are fellow-heirs (cf. Eph 2:11 to Eph 3:13 ).
6. Intimacy of the relationship between Christ and the Church described in marriage terms (cf. Eph 5:22-33 ).
7. Gentiles included in the covenant people and indwelt by the Spirit of Christ so as to produce Christlike maturity, that is, restore the marred image of God in fallen humanity (cf. Gen 6:5 ; Gen 6:11-13 ; Gen 8:21 ) of God in man (cf. Gen 1:26-27 ; Gen 5:1 ; Gen 9:6 ; Col 1:26-28 ).
8. The end-time Anti-Christ (cf. 2Th 2:1-11 ).
9. An early church summary of the mystery is found in 1Ti 1:16 .
Rom 16:26 "now is manifested" This mystery or plan of God has now been clearly revealed to all mankind.
It is the gospel of Jesus Christ (cf. Eph 2:11 to Eph 3:13 ).
▣ "and by the Scriptures" God has manifested this mystery in the person and work of Jesus. This was foretold by the OT prophets. The establishment of a NT church made up of believing Jews and Gentiles was always God's plan (cf. Gen 3:15 ; Gen 12:3 ; Exo 19:5-6 ; Jer 31:31-34 ).
▣ "eternal God" See Special Topic below.
SPECIAL TOPIC: ETERNAL <http://www.freebiblecommentary.org/special_topics/eternal.html>
▣ "has been made known to all the nations" This is an aorist passive participle. It was placed last in the Greek sentence for emphasis. God has presented the gospel offer to the whole world, which was always His purpose (cf. Gen 3:15 )!
NASB "leading to obedience of faith"
NKJV "for obedience to the faith"
NRSV "to bring about the obedience of faith"
TEV "leading to obedience of faith"
NJB "to bring them to the obedience of faith"
There are different ways to understand this phrase; it may refer to
1. doctrine about Christ
2. trust in Christ
3. obedience to the gospel both initially and continually
Obedience (cf. Rom 1:5 ) must be combined theologically with the concept of repentance and faith (cf. Mar 1:15 ; Act 3:16 ; Act 3:19 ; Act 20:21 ).
Rom 16:27 "the only wise God" This is an allusion to monotheism (see Special Topic at Rom 3:30 , cf. Deu 6:4-5 ). Christianity has only one God, just like Judaism, however, the full deity of Jesus and the full personality of the Spirit force us to a "tri-unity," Trinity (see Special Topic at Rom 8:11 ).
1. I commend to you, etc. The greater part of this chapter is taken up with salutations; and as they contain no difficulties, it would be useless to dwell long on them. I shall only touch on those things which require some light by an explanation.
He first commends to them Phoebe, to whom he gave this Epistle to be brought to them; and, in the first place, he commends her on account of her office, for she performed a most honorable and a most holy function in the Church; and then he adduces another reason why they ought to receive her and to show her every kindness, for she had always been a helper to all the godly. As then she was an assistant (469) of the Cenchrean Church, he bids that on that account she should be received in the Lord; and by adding as it is meet for saints, he intimates that it would be unbecoming the servants of Christ not to show her honor and kindness. And since it behooves us to embrace in love all the members of Christ, we ought surely to regard and especially to love and honor those who perform a public office in the Church. And besides, as she had always been full of kindness to all, so he bids that help and assistance should now be given to her in all her concerns; for it is what courtesy requires, that he who is naturally disposed to kindness should not be forsaken when in need of aid, and to incline their minds the more, he numbers himself among those whom she had assisted.
But this service, of which he speaks as to what it was, he teaches us in another place, in 1. i 5:9, for as the poor were supported from the public treasury of the Church, so they were taken care of by those in public offices, and for this charge widows were chosen, who being free from domestic concerns, and cumbered by no children, wished to consecrate themselves wholly to God by religious duties, they were therefore received into this office as those who had wholly given up themselves, and became bound to their charge in a manner like him, who having hired out his own labors, ceases to be free and to be his own master. Hence the Apostle accuses them of having violated their faith, who renounced the office which they had once undertaken, and as it behooved them to live in widowhood, he forbade them to be chosen under sixty years of age, (1. i 5:9,) because he foresaw that under that age the vow of perpetual celibacy was dangerous, yea, liable to prove ruinous. This most sacred function, and very useful to the Church, when the state of things had become worse, degenerated into the idle order of Nuns; which, though corrupt at its beginning, and contrary to the word of God, has yet so fallen away from what it was at its commencement, that there is no difference between some of the sanctuaries of chastity and a common brothel.
(469) “Ministra,” διάκονος — minister, or servant, or deaconess, one who ministers. [Origen ] and [Chrysostom ] considered her to be a deaconess, but the word does not necessarily prove this; for it is used often to designate generally one who does service and contributes to the help and assistance of others. She was evidently a person of wealth and influence, and was no doubt a great support and help to the Cenchrean Church. Those spoken of by Paul in 1. i 5:10, and Titus 2:3, were widows and aged, and they are not calledαἱ διὰκονοι, deaconesses. There arose, as it appears, an order of this kind in the early Church, and [Grotius ] says that they were ordained by imposition of hands before the Laodicean Council, which forbade the practice. Their office was, according to Bingham and Suicer, referred to by [Schleusner ], to baptize women, to teach female catechumens, to visit the sick, and to perform other inferior offices in the Church. But this was the state of things after the apostolic times, and there is no reason to believe that Phoebe was of this order. She was evidently a great helper of the Christian cause, as some other women also are mentioned in this chapter, and she had been the helper of many, (Rom 16:2,) and not of one Church, and also of Paul himself; and from what is said in Rom 16:2, it appears probable that she was a woman carrying on some business or traffic, and that she went to Rome partly at least on this account. — Ed.
3. Salute Prisca (470) and Aquila The testimonies which he brings here in favor of some individuals, were partly intended for this end, that by honoring those who were faithful and worthy, faithfulness itself might be honored, and that they who could and would do more good than others, might have authority; and partly that they themselves might study to act in a manner corresponding to their past life, and not fail in their religious course, nor ever grow languid in their pious ardor.
It is a singular honor which he ascribes here to Prisca and Aquila, especially with regard to a woman. The modesty of the holy man does on this account more clearly shine forth; for he disdained not to have a woman as his associate in the work of the Lord; nor was he ashamed to confess this. She was the wife of Aquila, and Luke calls her Priscilla. (Act 18:2.) (471)
(470) So reads [Griesbach ]; it is the same with Priscilla. See Act 18:2, and 2. i 4:19, where she is also called Prisca. Names in former times, as well as now, were sometimes used in a abbreviated form. — Ed.
(471) Whether Aquila was a laymen or not, the Apostle connects his wife with him in the work of cooperation with him in his ministerial work; and we see by Act 18:26, that they both taught Apollos. It is somewhat singular, that the wife, not only here but in several other instances, though not in all, is mentioned before the husband. — Ed.
4. To whom not only I, etc. As Prisca and Aquila had not spared their life for preserving the life of Paul, he testifies that he himself was individually thankful to them: he however adds, that thanks were given them by all the Churches of Christ; and he added this that he might, by such an example, influence the Romans. And deservedly dear and precious to all the Gentiles was the life of such a man, as it was an incomparable treasure: it was therefore no wonder that all the Churches of the Gentiles thought themselves to be under obligations to his preservers. (472)
What he adds respecting the Church in their house is worthy of being observed; for he could not have more splendidly adorned their household than by giving it the title of a Church. The word congregation, which [Erasmus ] has adopted, I do not approve; for it is plainly evident, that Paul, by way of honor, had used the sacred name of Church. (473)
(472) The occasion is not mentioned. It was probably at Corinth, according to the account given in Act 18:0.
(473) Some of the Fathers considered that the family, being all religious, was the Church; but this is wholly inconsistent with the mode of expression that is used, and with the state of things at that time. They had no churches or temples to meet in; private houses were their churches. Superstitious ideas as to places of worship no doubt led men to seek such following, if he meant only the family, — “Aquila and Priscilla salute you much in the Lord, with (σὺν — together with) the Church that is in their house,” 1. o 16:19. — Ed.
5. Who is the first-fruit, etc. This is an allusion to the rites of the law; for as men are sanctified to God by faith, they who first offer themselves are fitly called the first-fruit. Whosoever then is called first in time to the faith, Paul allows him the prerogative of honor: yet he retains this eminence only when the end corresponds with the beginning. And doubtless it is no common honor when God chooses some for first-fruits: and there is in addition a greater and an ampler trial of faith, through a longer space of time, provided they who have first begun are not wearied in their course. (474)
(474) Epaenetus, who is here called the first-fruit of Achaia, may have been off the family of Stephanas, who is said to have been the first-fruit in 1. o 16:15. But the majority of copies has Asia, Ασίας, here, instead of Achaia, Αχαίας. By Asia is often meant Asia Minor, and so here, no doubt, if it be the right reading. — Ed.
6. He again testifies his gratitude, in recording the kindness of Mary to him. Nor is there any doubt but that he commemorates these praises, in order to recommend those whom he praised to the Romans. (475)
(475) It is said of Mary, that she “labored much,” εἰς ἡμᾶς, towards us, or among us; “inter nos — among us,” [Beza ]; “pro nobis — for us,” [Grotius ]. The readingεἰς ὑμᾶς, towards you, has many MSS. in its favor, and alsoἐν ὑμῖν, among you. — Ed.
7. Salute Andronicus Though Paul is not wont to make much of kindred, and of other things belonging to the flesh, yet as the relationship which Junia and Andronicus bore to him, might avail somewhat to make them more fully known, he neglected not this commendation. There is more weight in the second eulogy, when he calls them his fellow-prisoners; (476) for among the honors belonging to the warfare of Christ, bonds are not to be counted the least. In the third place, he calls them Apostles: he uses not this word in its proper and common meaning, but extends it wider, even to all those who not only teach in one Church, but also spend their labor in promulgating the gospel everywhere. He then, in a general way, calls those in this place Apostles, who planted Churches by carrying here and there the doctrine of salvation; for elsewhere he confines this title to that first order which Christ at the beginning established, when he appointed the twelve disciples. It would have been otherwise strange, that this dignity should be only ascribed to them, and to a few others. But as they had embraced the gospel by faith before Paul, he hesitates not to set them on this account before himself. (477)
(476) It is not certain to what the Apostle refers; for we have no particular account of him hitherto as a prisoner, except for a short time at Philippi, Act 16:23; and it is probable, that it was on that occasion that they had been his fellow-prisoners; for it appears from the narrative, that there were more prisoners than Paul and Silas, as it is said that the “prisoners” heard them singing, Act 16:25; and Paul’s saying to the jailer, in Act 16:28, “we are all here,” clearly implies that he had some with him besides Silas. — Ed.
(477) The wordsἐπίσημοι ἐν τοῖς ἀποστόλοις, noted among the Apostles, can hardly admit of a meaning different from what is here given, though some have explained the sense to be, that they were much esteemed by Apostles, or that they were “distinguished in the Apostles’ judgment,” or that they were well known to the Apostles. But as “Apostles” in some other instances mean teachers, as Barnabas was, (Act 14:14,) the explanation here given is most to be approved. — Ed.
11. Who are of the family of Narcissus It would have been unbecoming to have passed by Peter in so long a catalogue, if he was then at Rome: yet he must have been there, if we believe the Romanists. But since in doubtful things nothing is better than to follow probable conjecture, no one, who judges impartially, will be persuaded that what they affirm is true; for he could not surely have been omitted by Paul.
It is further to be noticed, that we hear nothing here of splendid and magnificent titles, by which we might conclude that men high in rank were Christians; for all those whom Paul mentions were the obscure and the ignoble at Rome. Narcissus, whom he here names, was, I think, the freeman of Claudius, a man notorious for many crimes and vices. The more wonderful was the goodness of God, which penetrated into that impure house, abounding in all kinds of wickedness; not that Narcissus himself had been converted to Christ, but it was a great thing that a house, which was like hell, should be visited by the grace of Christ. And as they, who lived under a foul pander, the most voracious robber, and the most corrupt of men, worshipped Christ in purity, there is no reason that servants should wait for their masters, but every one ought to follow Christ for himself. Yea, the exception added by Paul shows that the family was divided, so that the faithful were only a few.
16. Salute one another with a holy kiss It is clear from many parts of Scripture, that a kiss was a usual and common symbol of friendship among the Jews; it was perhaps less used by the Romans, though not unfrequent, only it was not lawful to kiss women, except those only who were relatives. It became however a custom among the ancients for Christians to kiss one another before partaking of the Supper, to testify by that sign their friendship; and then they bestowed their alms, that they might in reality and by the effect confirm what they had represented by the kiss: all this appears evident from one of the homilies of [Chrysostom ] (478) Hence has arisen that practice among the Papists at this day, of kissing the paten, and of bestowing an offering: the former of which is nothing but superstition without any benefit, the other serves no other purpose but to satisfy the avariciousness of the priests, if indeed it can be satisfied.
Paul however seems not here positively to have enjoined a ceremony, but only exhorts them to cherish brotherly love; and he distinguishes it from the profane friendships of the world, which, for the most part, are either disguised or attained by vices, or retained by wicked arts, and never tend to any good. By sending salutations from the Churches, (479) he was endeavoring, as much as he could, to bind all the members of Christ by the mutual bond of love.
(478) It appears from [Justin Martyr ] and [Tertullian ], that the early Christians kissed one another always after prayers, or at the end of the service. They did so, says [Grotius ], to “show that they were all equal; for the Persians and the orientals kissed the mouth of those only of the same rank, and gave their hands to be kissed by their inferiors.” It was evidently a custom among the Jews. See 2. a 20:9; Luk 7:45; Mat 26:49. This “holy kiss” is mentioned in 1. o 16:20; 2. o 13:12; 1. h 5:26. It is called the kiss of love, or charity, by Peter, 1. e 5:14. It was one of those things which arose from peculiar habits, and is not be considered as binding on all nations, any more than the washing of feet. The Apostle’s object seems to have been, not to enjoin a rite, but to regulate a practice, already existing, and to preserve it from abuse: it was to be a holy kiss. — Ed.
(479) [Griesbach ] approves ofτάσαι, “all,” after Churches: then it would be “all the Churches;” that is, of Greece, says [Grotius ], but of Corinth, says [Wolfius ], even those which assembled at different private houses: and this is a more likely supposition, than that Paul, according to [Origen ] and others, took it as granted that all the Churches which he had founded wished well to the Church of Rome. That they wished well to it there can be no doubt; but it is not probable that Paul acted on such a supposition. — Ed.
17. And I beseech you, etc. He now adds an exhortation, by which all Churches have often need of being stirred up; for the ministers of Satan are ever ready to take occasion to disturb the kingdom of Christ: and they attempt to make disturbances in two ways; for they either sow discord, by which the minds of men are drawn away from the unity of truth, or they occasion offenses, by which men are alienated from the love of the gospel. (480) The former evil is done when the truth of God is mixed with new dogmas devised by men; and the latter takes place, when by various arts it is made odious and contemptible. He therefore bids all, who did either of these two things, to be observed, lest they should deceive and catch the unwary; and also to be shunned, for they were injurious. Nor was it without reason that he required this attention from the faithful; for it often happens through our neglect or want of care, that such wicked men do great harm to the Church, before they are opposed; and they also creep in, with astonishing subtlety, for the purpose of doing mischief, except they be carefully watched.
But observe, that he speaks of those who had been taught the pure truth of God. It is indeed an impious and sacrilegious attempt to divide those who agree in the truth of Christ: but yet it is a shameful sophistry to defend, under the pretext of peace and unity, a union in lies and impious doctrines. There is therefore no ground for the Papists to seek countenance from this passage, in order to raise ill-will against us; for we do not impugn and tear asunder the gospel of Christ, but the falsehoods of the devil, by which it has been hitherto obscured: nay, Paul clearly shows, that he did not condemn all kinds of discords, but those which destroyed consent in the orthodox faith; for the force of the passage is in the words, which ye have learnt; for it was the duty of the Romans, before they were rightly taught, to depart from the habits of their fathers and the institutions of their ancestors.
(480) The two words areδιχοστασίαι and σκάνδαλα, divisions and offenses, or hindrances. He had, no doubt, in view, what he noticed in chapter 14, about eating and observing of days; and according to his usual manner he mentions first the effect — “divisions,” and then the cause — “offenses.” The Gentile Christians, by eating, gave offense to the believing Jews, and this offense led to a division or separation. The evils which he had previously attempted to correct were doubtless those referred to here. “Serving their own belly,” in the next verse, has in this respect an emphatic meaning. Instead of denying themselves in the use of meats for the sake of Christ, and for the peace of his Church, they preferred to gratify their own appetites. And being led away by their lust, they covered their real motive by kindly or plausibly addressing (χρηστολογία) and eulogizing (εὐλογία) those who joined them, imitating in this respect the arts of all false professors and zealots, whatever be the false principle by which they may be guided. — Ed.
18. For they who are such, etc. He mentions an unvarying mark, by which false prophets are to be distinguished from the servants of Christ; for they have no care for the glory of Christ, but seek the benefit of their stomach. As, however, they deceitfully crept in, and by assuming another character, concealed their own wickedness, he at the same time pointed out, in order that no one might be deceived, the arts which they adopted — that they ingratiated themselves by a bland address. The preachers of the gospel have also their courtesy and their pleasing manner, but joined with honesty, so that they neither soothe men with vain praises, nor flatter their vices: but impostors allure men by flattery, and spare and indulge their vices, that they may keep them attached to themselves. He calls those simple who are not cautious enough to avoid deceptions.
19. Your obedience, (481) etc. This is said to anticipate an objection; for he shows that he did not warn them, as though he thought unfavorably of them, but because a fall in their case was such as might have easily happened; as if he had said, — “Your obedience is indeed commended everywhere, and for this reason I rejoice on your account: yet since it often happens, that a fall occurs through simplicity, I would have you to be harmless and simple as to the doing of evil; but in doing good, to be most prudent, whenever it may be necessary, so that you may preserve your integrity.”
We here see what that simplicity is which is commended in Christians; so that they have no reason to claim this distinction, who at this day count as a high virtue their stupid ignorance of the word of God. For though he approves in the Romans, that they were obedient and teachable, yet he would have them to exercise wisdom and judgment, lest their readiness to believe exposed them to impositions. So then he congratulates them, because they were free from a wicked disposition; he yet wished them to be wise, so as to exercise caution. (482)
(481) This he calls “faith” in Rom 1:8 : so that obedience to the gospel is faith in what it declares. To believe is the special command of the gospel: hence to believe is the special act of obedience that is required; and he who believes is he who shall be saved. But this faith is that of the heart, and not of the lips; and a faith which works by love and overcomes the world, the mighty power of which we learn from Heb 11:0. — Ed.
(482) “Good” and “evil” in this clause, is beneficence and mischief. To be wise as to good, is to be wise in acts of kindness, in promoting good, as [Beza ] seems to take it; and to be harmless or guileless, or simple as to evil, is to exercise no arts, by plausible speeches and flatteries, as was done by those referred to in Rom 16:17, in order to do mischief, to create divisions. The Apostle’s object throughout seems to have been to produce unanimity between the Jews and Gentiles. Hence in the next verse he speaks of God as “the God of peace,” the author of peace among his people; and he says that this God of peace would soon tread down Satan, the author of discord, the promoter of divisions and offenses; or, as most consider the passage, he prays that God would do this; for the future, after the manner of the Hebrew, is sometimes used by the Apostle as an optative. And indeed the verb is found in some copies in this mood (συντρίψαι) and in the Syriac, Ethiopic, and Vulgate versions. — Ed.
20. What follows, God shall bruise Satan, etc., is a promise to confirm them, rather than a prayer. He indeed exhorts them to fight manfully against Satan, and promises that they should shortly be victorious. He was indeed once conquered by Christ, but not in such a way but that he renews the war continually. He then promises ultimate defeat, which does not appear in the midst of the contest. At the same time he does not speak only of the last day, when Satan shall be completely bruised; but as Satan was then confounding all things, raging, as it were, with loose or broken reins, he promises that the Lord would shortly subdue him, and cause him to be trodden, as it were, under foot. Immediately a prayer follows, — that the grace of Christ would be with them, that is, that they might enjoy all the blessings which had been procured for them by Christ.
21. Timothy, etc. The salutations which he records, served in part to foster union between those who were far asunder, and in part to make the Romans know that their brethren subscribed to the Epistle; not that Paul had need of the testimony of others, but because the consent of the godly is not of small importance.
The Epistle closes, as we see, with praise and thanksgiving to God. It indeed records the remarkable kindness of God in favoring the Gentiles with the light of the gospel, by which his infinite and unspeakable goodness has been made evident. The conclusion has, at the same time, this to recommend it, — that it serves to raise up and strengthen the confidence of the godly, so that with hearts lifted up to God they may fully expect all those things which are here ascribed to him, and may also confirm their hope as to what is to come by considering his former benefits. (483) But as he has made a long period, by collecting many things into one passage, the different clauses, implicated by being transposed, must be considered apart.
He ascribes first all the glory to God alone; and then, in order to show that it is rightly due to him, he by the way mentions some of his attributes; whence it appears that he alone is worthy of all praise. He says that he only is wise; which praise, being claimed for him alone, is taken away from all creatures. Paul, at the same time, after having spoken of the secret counsel of God, seems to have designedly annexed this eulogy, in order that he might draw all men to reverence and adore the wisdom of God: for we know how inclined men are to raise a clamor, when they can find out no reason for the works of God.
By adding, that God was able to confirm the Romans, he made them more certain of their final perseverance. And that they might acquiesce more fully in his power, he adds, that a testimony is borne to it in the gospel. Here you see, that the gospel not only promises to us present grace, but also brings to us an assurance of that grace which is to endure for ever; for God declares in it that he is our Father, not only at present,but that he will be so to the end: nay, his adoption extends beyond death, for it will conduct us to an eternal inheritance.
The other things are mentioned to commend the power and dignity of the gospel. He calls the gospel the preaching of Jesus Christ; inasmuch as the whole sum and substance of it is no doubt included in the knowledge of Christ. Its doctrine is the revelation of the mystery; and this its character ought not only to make us more attentive to hear it, but also to impress on our minds the highest veneration for it: and he intimates how sublime a secret it is, by adding that it was hid for many ages, from the beginning of the world. (484)
It does not indeed contain a turgid and proud wisdom, such as the children of this world seek; and by whom it is held on this account in contempt: but it unfolds the ineffable treasures of celestial wisdom, much higher than all human learning; and since the very angels regard them with wonder, surely none of us can sufficiently admire them. But this wisdom ought not to be less esteemed, because it is conveyed in an humble, plain, and simple style; for thus it has pleased the Lord to bring down the arrogance of the flesh.
And as it might have created some doubt how this mystery, concealed for so many ages, could have so suddenly emerged, he teaches us, that this has not happened through the hasty doings of men, or through chance, but through the eternal ordination of God. Here, also, he closes up the door against all those curious questions which the waywardness of the human mind is wont to raise; for whatever happens suddenly and unexpectedly, they think, happens at random; and hence they absurdly conclude, that the works of God are unreasonable; or at least they entangle themselves in many perplexing doubts. Paul therefore reminds us, that what appeared then suddenly had been decreed by God before the foundation of the world.
But that no one might raise a dispute on the subject, and charge the gospel with being a new thing, and thus defame it, he refers to the prophetic Scriptures, in which we now see, that what is fulfilled had been foretold; for all the Prophets have rendered to the gospel so clear a testimony, that it can in no other way be so fully confirmed. And God thus duly prepared the minds of his people, lest the novelty of what they were not accustomed to should too much astonish them. (485)
If any one objects and says, that there is an inconsistency in the words of Paul, because he says that the mystery, of which God had testified by his Prophets, was hid throughout all the ages; — the solution of this knot is plainly given by Peter, — that the Prophets, when they sedulously inquired of the salvation made known to us, ministered, not to themselves, but to us. (1. e 1:12.) God then was at that time silent, though he spoke; for he held in suspense the revelation of those things concerning which he designed that his servants should prophesy.
Though it is not agreed among the learned in what sense he calls the gospel a hidden mystery in this place, and in Eph 3:9, and in Col 1:26; yet their opinion has most in its favor, who apply it to the calling of the Gentiles, to which Paul himself expressly refers in his Epistle to the Colossians. Now, though I allow this to be one reason, I yet cannot be brought to believe that it is the only reason. It seems to me more probable that Paul had also a regard to some other differences between the Old and the New Testament. For though the Prophets formerly taught all those things which have been explained by Christ and his Apostles, yet they taught them with so much obscurity, that in comparison with the clear brightness of gospel light, it is no wonder that those things are said to have been hidden which are now made manifest. Nor was it indeed to no purpose that Malachi declared that the Sun of righteousness would arise, (Mal 4:2;) or that Isaiah had beforehand so highly eulogized the embassy of the Messiah. And lastly, it is not without reason that the gospel is called the kingdom of God: but we may conclude from the event itself, that then only were opened the treasures of celestial wisdom, when God appeared to his ancient people through his only-begotten Son, as it were face to face, all shadows having been done away. He again refers to the end, mentioned at the beginning of the first chapter, for which the gospel is to be preached, — that God may lead all nations to the obedience of faith
PRAISE FOR EVER TO
THE ONLY WISE GOD:
AMEN.
(483) This conclusion bears an evident reference to the point the Apostle had especially in view — the reconciling of the Jews and Gentiles. He connects the gospel with the ancient Scriptures, and mentions the gospel as being in unison with them. Then the Jews had no reason to complain. As in Rom 16:17. to 20. inclusive, he reproved the Gentiles who caused divisions; so in these verses his special object is to put an end to the objections of the Jews. — Ed.
(484) The words areχρόνοις αἰωνίοις , rendered improperly by [Hammond ] and others, from the eternal ages, or eternity. We find them preceded byπρὸ before, in 2. i 1:9, and in Titus 1:2: “before the eternal ages,” could not be right rendering; nor is “before the world began,” as in our version, correct; for a reference in Titus is made to God’s promise. “In the times of the ages” is the rendering of Deza and of [Macknight ] ; and, in “ancient times,” is that of [Doddridge ] and [Stuart ] The same subject is handled in two other places, Eph 3:5, and Col 1:26 : and the words used by him are “in other ages,” ἑτεραις γενεαῖς, and, “from ages and generations,” ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν [Theodoret ] explained the terms byἄνωθεν —-in past times; and [Theophylact ] byπάλαι— formerly; and [Schleusner ] by a similar word, olim. —Ed.
(485) This clause is differently construed: some connect “prophetic Scriptures” with “manifested,” or made manifest. So Doddridqe and [Stuart ] ; but [Beza ] , [Pareus ] , and [Macknight ] agree with [Calvin ] , and connect the words with “made known” or proclaimed. The conjunetiveτε after διὰ favors this construction; andδιὰ means here “by the means,” or by the aid and sanction, “of the prophetic Scriptures.” Then the meaning is—”that the mystery, hid for ages, is now manifest, that is, by the gospel, and by means of the prophetic Scriptures, and consistently with the decree (ἐπιταγὴν) or ordination of the eternal God, is made known to all nations for the obedience of faith.” According to this view is the exposition of [Calvin ] , which is no doubt correct.
But it is more consistent with the tenor of the latter part of this epistle, and with the other passages, such as Eph 3:4, and Col 1:26, where he mentions the same mystery, to consider the reference here to be exclusively to the union of Jews and Gentiles, and not generally to the gospel, as [Calvin ] and others have thought.
There is a grammatical difficulty in the last verse: the relativeᾦ is found before “glory.” [Beza ] and others considered it redundant. The verse is literally as follows,—
27. To the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.
It is omitted in a few copies; several copies haveαὐτῷ, which would read better: but its genuineness is rejected by [Griesbach ] and others. The ascription of praise is evidently given to God, as one who has contrived and arranged his dispensation of grace and mercy: and his wisdom here refers to the same thing, as in Rom 11:33. However mysterious may his dispensation appear to us with regard to the Jews and Gentiles, in leaving the latter for so long a time in ignorance, in favoring the former only in the first instance with a revelation of himself, and then in showing favor to the Gentiles, and in rejecting the Jews for a time, and afterwards restoring them — however mysterious all these things may appear, the Apostle assures us that they are the arrangements of the only wise God. — Ed.
